서론
Psalm 11 Introduction
英文原文
Section 1. "Author of the psalm." This psalm ascribed to David, both in the title and in the location which it has among the Psalms. There is nothing in the psalm to make this doubtful, and indeed its structure is so much in accordance with those usually ascribed to David, as to leave no doubt as to its authorship.
Section 2. "Occasion on which it was composed." Of this there is no intimation in the title, or in the psalm itself. There is no special reference to any of the incidents of David's life, although some of the thoughts or images were suggested apparently by the recollection of what occurred in the persecutions of Saul or the rebellion of Absalom. Different occasions in the life of David have indeed been referred to as having led to the composition of the psalm. Venema supposes that it was composed when David was in the wilderness of Ziph, and when, betrayed by the inhabitants of the wilderness, and pursued by Saul, his friends began to advise him to seek a place of safety by flight, 1 Samuel 23:14-23. This gave occasion, Venema supposes, for his expressing the sentiment - which is the leading sentiment in the psalm - that when our affairs seem to be hopeless, we are not to be in despair, but are to put our trust still in God. Others have supposed that the psalm was composed when he was in the cave of Adullam 1 Samuel 22, and in imminent danger of his life from the persecutions of Saul. A more plausible opinion is that of Amyraldus, who supposes that it was composed when David was in the court of Saul, and when he may have been advised to leave the court - a place of danger - and flee to a place of safety. But it cannot be determined with certainty on which of these occasions the psalm was composed, if it was on either of them. All that is apparent in the psalm itself is, that it was when the author was in danger, and when some of his friends advised him to seek safety by flight, Psalm 11:1. Instead of doing this, David determined to remain where he was, and to put his trust in God, with the belief that he would interpose and deliver him.
Section 3. "Contents of the psalm." This psalm may be properly regarded as divided into two parts:
I. The counsel of some timid and fearful friends to the writer, in the circumstances of danger in which he was, to make his escape, and to seek safety by flight, Psalm 11:1-3. They advise him to flee as a bird to the mountain; that is, to flee to a place of security while he could, for he seems to have been surrounded by enemies. The arguments by which they enforced this counsel seem to be referred to in Psalm 11:2-3, and were these:
(a) that the wicked had made preparations to destroy him, for their bows and arrows were ready, Psalm 11:2; and
(b) that the condition of affairs was as if the very foundations were destroyed; that there was nothing to rest on; and that all his hopes, in his present condition, must be swept away, Psalm 11:3.
In these circumstances, all his hopes of safety, in their apprehension, was in flight.
II. The views which the author of the psalm entertained on the subject, in reply to this, Psalm 11:4-7. He had unwavering confidence in God; he did not despair; he believed that God would protect him; he believed that the object of God in permitting this was to try the righteous, and that in due time he would come forth and rain snares, fire, and brimstone, upon the ungodly. The state of mind thus evinced, is that of firmness in trying circumstances; steady confidence in God when things seem to be most adverse; and an assured belief that God will in due time rescue those who put their trust in him. It is the manifestation of firmness against the counsels of the timid; the language of unshaken trust in God when the fearful and unbelieving despair.
For the meaning of the title, see the note at Psalm 5:1-12.
1
Psalm 11:1
我是投靠耶和华——这总体上表达了作者的心境——一种贯穿全诗的感受状态。这是对别人一直给他逃避之忠告的回应，并且暗示他当时并永远都定意信靠神。他们劝他逃走。在当时的境况下，他觉得那样行就意味着对神缺乏信靠。因此，他决意持守他现有的地位，并仰赖神在适当时候的介入。
你们怎么对我说——即怎么对“我”说——以魂代人本身。“为什么”你们对我说这话？你们怎能给我这样的忠告，仿佛我该从危险中逃走、毫不信靠神似的？他似乎认为，这样的逃亡之举会被他的仇敌、并被宗教的仇敌解读为他没有信心、不信靠神的证据。这样的情形在世上常有；当人的行为会被“公允”而“自然”地如此解读时，责任之路是明确的。我们当留在原处；我们当勇敢面对危险，把整件事交托给神。
你当像鸟逃往你的山去——这暗示当时人认为他所在之处已无安全可言。这里使用复数形式——“你们逃往”——是希伯来文著作中并不罕见的转换——似乎是要指身处那种境况的整类人。心思从他自己个别的情形转向同样境况中的他人；这语言或许是要暗示：这是给此类之人的惯常忠告；他们如今在这特殊事例中劝人逃走所依据的原则，同样会使他们在一切类似事例中劝人逃走。也就是说，当人因迫害而有性命之危时，他们会劝人逃往安全之地。这是世人普遍的忠告；这是属人聪明的一般教导。巴勒斯坦的众山被视为安全之地，是身处危险者惯常的避难所。在山的洞穴和堡垒中，在山的高处，身处危险的人寻得保障，因为他们在那里可以藏身，或比在平原和山谷中更容易自卫。因此，众山成了强盗土匪以及受迫害者的退隐之处。这里提到鸟，并不是说鸟在山中寻求避难、他要在这一点上像它们；这比较的要点在于寻求这避难所当有的迅速：“要像鸟逃离危险那样飞速逃往山去。”试参 Matthew 24:16；Judges 6:2；Hebrews 11:38。
英文原文
In the Lord put I my trust - This, in general, expresses the state of mind of the author - a state of feeling which runs through the entire psalm. It is designed to be an answer to the counsel which others had been giving him to escape, and it implies that he was determined at that time, and always, to put his trust in God. They advised him to flee. In the existing circumstances he felt that that would have implied a want of confidence in God. He determined, therefore, to maintain his present position, and to rely upon the interposition of God in due time.
How say ye to my soul - How say ye to "me" - the soul being put for the person himself. "Why" do you say this to me? how can you give me such counsel, as if I were to run away from danger, and to put no trust in God? He seems to have supposed that such an act of flight would have been construed by his enemies, and by the enemies of religion, as evidence that he had no faith or confidence in God. Such circumstances often occur in the world; and when that would be the "fair" and "natural" construction of one's conduct, the path of duty is plain. We are to remain where we are; we are boldly to face the danger, and commit the whole matter to God.
Flee as a bird to your mountain - This implies that it was supposed there was no longer any safety where he then was. The use of the plural number here - "Flee ye," by a change not uncommon in the Hebrew writings - seems designed to refer to the whole class of persons in those circumstances. The mind turns from his own particular case to that of others in the same circumstances; and the language may be designed to imply that this was the usual counsel given to such persons; that, on the same principle on which they now advised flight in this particular case, they would also advise flight in all similar cases. That is, they would counsel persons to flee to a place of safety when they were in danger of their life from persecution. This is the common counsel of the world; this would be the ordinary teaching of human prudence. The mountains in Palestine were regarded as places of safety, and were the common refuge of those who were in danger. In their caves and fastnesses, and on their heights, those who were in danger found security, for they could there hide themselves, or could more easily defend themselves, than they could in the plains and in the vallies. Hence, they became the place of retreat for robbers and banditti, as well as for the persecuted. The allusion to the bird here does not imply that birds sought a refuge in the mountains, and that he was to resemble them in this respect; but the point of the comparison turns on the rapidity with which this refuge should be sought:" Fly to the mountains as swiftly as a bird flies from danger." Compare Matthew 24:16; Judges 6:2; Hebrews 11:38.
2
Psalm 11:2
看哪，恶人已经弯弓——这些话当视为前一节所提到之人的话，就是那些劝受逼迫的诗人逃往山去的人。本节提出了那样劝告的理由。理由是：仇敌正准备攻击，而且除非他及时逃脱，攻击会在意想不到的时刻发出。他既已得知危险，如今还可以顺利逃脱，避开那迫在眉睫的祸患。战争与狩猎的常用武器是弓箭。预备使用弓的过程包括把弓弯起来，并把箭恰当地装好。此处所用的希伯来文词意为“踩踏”；“恶人践踏弓”，即为弯弓而踩踏于其上。弓是用钢、坚硬的木料、或拼接起来的象牙片制成的，要把它弯到可以安弦的程度，往往需要极大的力气——超过手臂之力。因此，人把“脚”踏在弓的中部，将两端拉近。
把箭搭在弦上——希伯来文作“他们把箭安在弦上”。就是说，他们把箭尾放在弓弦上恰当的位置。
要在暗中射那心里正直的人——旁注如希伯来文作“在黑暗中”。就是说，他们要秘密地或诡诈地行事。他们不打算在光天化日之下行事，或（如我们所说的）“公平较量”；而是要在受害者不察觉其图谋时下手。“心里正直的人”一语，既可能表明他们自己确信那些他们如此蓄意攻击的人心里正直——明知他们是无辜的；也可能是这案子中出主意者的说法，即他们所劝告的那人正是这样心里正直的人——这是他们表明这攻击是针对义人发出的。后者大概是正确的解释。
英文原文
For, lo, the wicked bend their bow - These are to he regarded as the words of the persons referred to in the previous verse, who had advised the persecuted psalmist to flee to the mountains. In this verse reasons are suggested for that advice. The reasons are, that the enemy was preparing for an attack, and that at an unexpected moment the attack would be made unless he should effect his escape. Apprised of the danger, he might now make good his escape, and avoid the peril which was impending. The common weapon in war, as in hunting, was the bow and arrow. The process of preparing for the use of the bow consisted in bending it, and properly adjusting the arrow. The Hebrew word used here is "tread;" "the wicked tread upon the bow;" that is, with a view to bend it. The bow was made of steel, or strong wood, or pieces of ivory framed together, and it often required great strength - beyond the strength of the arm - to bend it so as to adjust the string. Hence, the "foot" was placed upon the center, and the two ends drawn near to each other.
They make ready their arrow upon the string - Hebrew, "they fit or fix the arrow upon the string." That is, they place the end of the arrow in the proper place upon the string of the bow.
That they may privily shoot at the upright in heart - Margin, as in the Hebrew, "in darkness." That is, that they may do it secretly or treacherously. They do not intend to do it in open day, or (as we should say) "in a fair fight;" but they mean to do it when their victim is not aware of their design. The phrase, "the upright in heart," may either denote their own conviction that those whom they designed so to attack were upright in heart - thus knowing that they were innocent; or it may be a statement of the advisers in the case, that those whom they counseled were thus upright - a statement on their part that the attack was made on the righteous. The latter is probably the true construction.
3
Psalm 11:3
“根基若毁坏”——这些话仍当视为诗人劝告者的话，或视为他应当逃走的一个理由。“根基”一词在此是指社会所赖以安立的东西，或维系社会秩序的东西——即支撑社会的真理与公义的伟大原则，正如建筑物所赖的根基支撑那建筑一样。这是指一个社群中这些东西被毁坏的光景：真理不再受尊重，公义不再被实行，欺诈与强暴取代了诚实与廉正，错谬盛行，正直与美德的名声不再提供任何保障。这被认为就是本诗所述处境中的情形：真理与公义不受尊重，义人因此找不到安全。正是在这样的境况下，人才提出 Psalm 11:1 的劝告，说义人应当逃命求安。
“义人还能作什么呢？”——他还有什么安全或信靠的来源呢？他对自己安全、对社会福祉的指望，一向在于公义原则的盛行，此外他别无倚靠。无论别人怎样行，无论别人怎样倚赖那些东西，他对欺诈、不义与错谬——对暗中的阴谋和背信欺瞒的诡计——都无法有信心。他的倚靠是、也必须是公义原则的盛行、法律的遵守、真理的传布、以及光明纯洁的计划与作为。当这些不再盛行时，按照这论证，他在执行心中所定的计划上便再无可信赖的根基，而他恰当的出路就是逃走（Psalm 11:1）。这话有一部分是对的，有一部分不然。义人一切的盼望确实都在于真理与公义原则的盛行；他心中最贴近的目标——无论属私人还是属公众——能否成功，他确实别无其他的资源与盼望；但即使在不义、欺诈与错谬盛行之时，他应当退出社会、逃命求安、任凭世界自行其是，这却不总是对的。他的存在也许正是抵消这种光景的因素；他的责任也许正是留下来面对邪恶，努力谋求更好的局面。诗人自己在他的处境中正是这样理解的。
英文原文
If the foundations be destroyed - These are still to be regarded as the words of the psalmist's advisers; or as an argument why he should make his escape. The word "foundations," here, refers to those things on which society rests, or by which social order is sustained - the great principles of truth and righteousness that uphold society, as the foundations on which an edifice rests uphold the building. The reference is to a destruction of those things in a community, when truth is no longer respected; when justice is no longer practiced; when fraud and violence have taken the place of honesty and honor; when error prevails; when a character for integrity and virtue affords no longer any security. This is supposed to be the case in the circumstances referred to in the psalm, when there was no respect paid to truth and justice, and when the righteous, therefore, could find no security. It is under these circumstances the advice is given Psalm 11:1, that the righteous should seek safety in flight.
What can the righteous do? - What source of safety or confidence has he? His trust for his own safety, and for the good of society, has always been in the prevalence of just principles, and he has no other resource. Whatever others may do; whatever reliance they may place on such things, he can have no confidence in fraud, dishonesty, and error - in secret machinations and plans of treachery and deceit. His reliance is, and must be, in the prevalence of just principles; in the observance of law; in the diffusion of truth; in plans and deeds which are honorable and pure. When these no longer prevail, the argument is, there is nothing on which he can repose confidence in executing the plans on which his heart is fixed, and his proper course would be to flee Psalm 11:1. Part of this is true; part not. It is true that all the hope of the righteous is in the prevalence of principles of truth and justice, and that for the success of the objects nearest to his heart, whether of a private or public nature, he has no other resource or hope; but it is not always true, even when injustice, fraud, and error prevail, that he, should withdraw from society and seek his safety in flight, and leave the world to its own course. His presence may be the very thing to counteract this; his duty may be to remain and face the evil, and to endeavor to secure a better state of things. So the psalmist understood in his case.
4
Psalm 11:4
耶和华在他的圣殿里——希伯来文作"耶和华在他圣洁的殿中"。就是说，他在天上，这天被看作他的殿或居所。这是诗篇作者对那些劝他逃避危险之人的提议的回答。这回答的实质是：他一无所惧；他在天上有保护者；他可以向那位保护者求庇护。其观念是：义人的保护者神始终在诸天之上；他的宝座始终是可以亲近的；受逼迫的人可以来到那宝座前，并且永远安全。
耶和华的宝座在天上——神是掌管宇宙的王。作为王，他权能或统治的宝座被描绘为在天上，他在那里施行他的治理。那宝座是坚定的，他宇宙的事务必以公义施行管理。因此，义人可以盼望他的保护，在恶人攻击时无须逃遁。这里的观念，是对坐着为宇宙之主、以公义和真实管理宇宙事务的神所怀的不动摇的信靠。参 Isaiah 66:1："天是我的座位。"见该节的注释。
他的眼察看——他看见他广大国度各处的一切，因此他知道恶人的一切意图，也知道义人的一切需要。这里的思想——作为赐下安全感的思想——乃是：神看见我们。他并非不知道我们的仇敌在做什么，也并非不知道我们需要什么。他若是不知道，情形就不同了。我们就可能对安全绝望，觉得我们的仇敌能胜过并毁灭我们。在人生的试炼中，能拥有这样的保证——这种恒常的感觉——即神看见我们，实为宝贵。他知道我们的境况、我们的需要、我们的危险；他知道我们的仇敌所行的一切——他们针对我们的一切计谋。知道这一切，我们便可以确信：当介入为最佳之时，他必介入；凡不是他看为最好而容许的事，他必不容它临到我们。因此，当灾祸临到我们时，并不是因为神不知道它，也不是因为他不能阻止它，而是因为他既全然看见，就断定它如此发生乃为最好。参 Genesis 16:13。
他的眼皮鉴察——就是说，它们察验、透入，仿佛借着看而看透。"眼皮"在此与眼同义。这语言形态的变化符合希伯来文的常见惯例，即把本属于眼的功用——看见的能力——归给眼皮。
世人——指所有的人，善人恶人。他认识他们所有人——他们的一切意图、谋算、愿望、危险。因此，他知道我们的仇敌在做什么；他知道我们的危险是什么；我们可以安然把我们的案件交托给他。所以，我们不当听从那劝我们逃遁的计谋（Psalm 11:1），而当信靠那住在诸天之上的他。
英文原文
The Lord is in his holy temple - Hebrew, "Jehovah is in the temple of his holiness." That is, he is in heaven, regarded as his temple or dwelling-place. This is the answer of the psalmist to the suggestions of his advisers that he should flee from danger. The answer is, in substance, that he had nothing to fear; that he had a protector in heaven; and that he might appeal to Him for defense. The idea is, that God, the protector of the righteous, is always in the heavens; that his throne is always accessible; and that to it the persecuted may come, and may always be safe.
The Lord's throne is in heaven - God is a king, ruling the universe. As such, the seat of his power or dominion is represented as in heaven, where he administers his government. That throne is fixed, and the affairs of his universe will be administered with justice. The righteous, therefore, may hope in his protection, and need not flee when the wicked assail them. The idea here is that of unwavering confidence in God as sitting upon the throne of the universe, and administering its affairs with justice and truth. Compare Isaiah 66:1, "heaven is my throne." See the notes on that verse.
His eyes behold - He sees everything in all parts of his vast empire, and therefore he knows all the purposes of the wicked, and all the wants of the righteous. The thought here, as one imparting a sense of safety, is, that God sees us. He is not ignorant of what our enemies are doing, and he is not ignorant of what we need. If he were, the case would be different. We might their despair of safety, and feel that our enemies could overcome and destroy us. It is much, in the trials of life, to have this assurance - this constant feeling - that God sees us. He knows our condition, our wants, our dangers; he knows all that our enemies are doing - all their machinations against us. Knowing all this, we may be assured that he will interpose when it is best that he should interpose, and that he will suffer nothing to come upon us which it is not best that he should permit. When evil befalls us, therefore, it does not come because God does not know it, or because he could not prevent it, but because, seeing it all, he judges that it is best that it should thus occur. Compare Genesis 16:13.
His eyelids try - That is, they prove, penetrate into, as if by seeing through them. The "eyelids" here are synonymous with the eyes. The form of the language is varied in accordance with a custom common in Hebrew, and there is attributed here to the eyelids what properly belongs to the eyes - the power of seeing.
The children of men - All men, good and bad. He knows them all - all their purposes, their designs, their wishes, their dangers. He knows, therefore, what our enemies are doing; he knows what are our perils; and we may safely leave our cause with him. We should not, therefore, listen to the counsel which advises us to flee Psalm 11:1, but should rather put our trust in him who dwells in the heavens.
5
Psalm 11:5
耶和华试验义人——即他“考验”他们，鉴察他们，检验他们敬虔的真实。他对待他们的方式，正是要试验他们信仰是否真实，并要显明他们的真诚及其信仰原则的实际力量。他如此待他们，目的不是要毁灭他们或惩罚他们，而是要显明他们对他的爱慕确实真实。这话在这里似乎用来表达本篇受逼迫、遭苦难的作者的感受。他明白这些灾祸之所以被允许临到他，乃是要试验他的信心；因此，他的本分就是留下来忍受这些苦难，而不是企图逃亡避祸。于是他说，义人所遭遇的这些苦难，与神对待恶人的旨意形成鲜明的对比——神要向恶人“密布”网罗、烈火与硫磺。对恶人，他的审判是为了惩罚与毁灭；对义人，却是要“试炼”他们，或检验他们信仰的真实。
惟有恶人——指恶人全体，即一切恶人。
和喜爱强暴的人——这里特别指那些逼迫本诗作者的人。他们正图谋向他施行强暴（Psalm 11:2）；他说，这一切人都是神所不悦的对象，必受到公义的惩罚。
他心里恨恶——即“他”恨恶。圣经常以适合于人的语言说到神；这里提到他有“心”，正如别处说他有眼、有手、有脚一样。意思乃是：这一切人都是神所憎恶的对象；神待他们的目的并不像待义人那样为要“试炼”他们，而是要“惩罚”他们、“毁灭”他们。既知道这事，那受逼迫的诗篇作者非但没有逃亡，反而平静地把自己和自己的一切事交托给神。
英文原文
The Lord trieth the righteous - That is, he "proves" them, searches them, tests the reality of their piety. His dealings with them are such as to test the genuineness of their religion, and are designed to show their sincerity and the real power of their religious principles. It is not for the purpose of destroying them, or punishing them, that he deals with them as he does, but it is to show the reality of their attachment to him. This language seems here to be used to show the feeling of the persecuted and afflicted author of the psalm. He understood the reason why these calamities were suffered to come upon him - to wit, as a trial of his faith; and therefore it was his duty to remain and bear these troubles, and not to attempt to escape from them by flight. He says, therefore, that these troubles in the case of the righteous were in strong contrast with the purpose of the divine dealings toward the wicked, on whom God would "rain" snares, fire, and brimstone. In their case his judgments were for the purpose of punishing and destroying; in the case of the righteous it was to "try" them, or to test the reality of their religion.
But the wicked - The wicked in general. All the wicked.
And him that loveth violence - Referring particularly here to those who were engaged in persecuting him who was the author of this psalm. They were contemplating acts of violence toward him Psalm 11:2; he says that all such persons were the objects of the divine displeasure, and would be appropriately punished.
His soul hateth - that is, "he" hates. God is often spoken of in language appropriate to man; and he is here referred to as having a soul - as he is elsewhere as having eyes, hands, or feet. The meaning is, that all such persons were the objects of the divine abhorrence, and that the divine dealings with them were not, as with the righteous, to "try" them, but to "punish" and "destroy" them. Knowing this, the persecuted author of the psalm, instead of fleeing, calmly committed himself and his cause to God.
6
Psalm 11:6
他要向恶人密布网罗——指一切恶人。“密布”——他必如猛烈的暴雨般倾降。“网罗”——说“降下网罗”，似乎颇不协调——若按我们对“网罗”一词的惯常用法，把它理解为缠绕之物，如捕鸟的网罗，或捕捉野兽的圈套。比较 Job 18:8-10 的注释。然而这里所用的词，似乎指任何使人在行程途中被捉住、或陷入困境之物；其意是：神必要拦住恶人、捉住恶人，如同野兽被猎人的网罗或圈套所擒。说这些如“雨”降下，是表明这类逮捕与惩罚的手段将丰富存在，使他们无从逃脱。
有烈火、硫磺、热风——这里大概暗指所多玛、蛾摩拉的毁灭：Genesis 19:24。那些城因罪恶昭著，又因罪孽被毁，就成了神在以后一切时代怎样对待恶人的例证。他们既因恶行被毁，一切恶人也必照样被毁。“热风”——如同狂风扫荡房屋树木、到处造成荒凉，恶人也必在神忿怒的显明中被扫除。
作他们杯中的份——即这必成为他们所饮的。参 Isaiah 51:17 的注释。其意是：主递给他们一杯叫他们喝——一杯盛着致命混合物的杯。这是暗指古代以毒饮施刑的惩罚方式——在古时并非罕见的刑罚方式。本节整体的观念是：恶人必被毁灭，因此最终没有什么可惧怕他们的。神必保护他自己的朋友，必毁灭一切想要伤害他们的人。在这些境况中，义人当倚靠他为保护者，而不可“逃走”。
英文原文
Upon the wicked - Upon all the wicked.
He shall rain - He shall pour down as in a furious tempest.
Snares - It seems rather incongruous to speak of raining down "snares, " - understanding by the word snares, as it is used with us, that which entangles, as the snares by which we catch a bird, or by which a wild animal is taken. Compare the notes at Job 18:8-10. The word used here, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficulties; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a "rain," is denoted that such means of their arrest and punishment would exist in abundance, so that they could not escape.
Fire and brimstone - There is probably an allusion here to the destruction of Sodom and Gomorrah, Genesis 19:24. As those cities were eminent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As they were destroyed on account of their wickedness, so will all the wicked be destroyed.
And an horrible tempest - As a furious blast of wind sweeps away houses and trees, spreading wide desolation, so will the wicked be swept away by the manifestation of the wrath of God.
This shall be the portion of their cup - That is, this shall be what they shall drink. See the note at Isaiah 51:17. The idea is, that the Lord holds out to them a cup for them to drink - a cup containing a deadly mixture. The allusion is to the mode of administering punishment by a poisonous draught - not an unfrequent mode of punishment in ancient times. The idea in the whole verse is, that the wicked would be destroyed, and that, therefore, there was nothing ultimately to be apprehended from them. God would protect his own friends, and would destroy all those that sought their hurt. In these circumstances the righteous should confide in him as their protector, and not "flee."
7
Psalm 11:7
因为耶和华是公义的，他喜爱公义——更准确的译法是：“因为耶和华是公义的；他喜爱公义。”含义是：神自己是公义的，因此他喜爱那些公义的人。所以义人可以信靠他这位朋友；既在他的保护之下，他们就一无所惧。
正直人必得见他的面——译作“面”的词在希伯来文是复数；按字面是“他的众面”。这种复数用法虽在圣经中常见，却不易解释。它也许暗指人似乎有两张脸——右边一张，左边一张——两只眼睛、两颊、两个鼻孔等，仿佛由两个人组成。应用于神时，它的含义与应用于人时并无不同；我们也不该在复数形式这一事实中寻找任何神秘的意义。这个词在这里，如同 Psalm 11:6 中的“眼皮”，相当于眼睛，因为面容上最显著的特征就是眼睛；其含义是：神垂顾正直的人；就是说，他看见他们身处危难与需要之中；他以恩惠和慈爱看顾他们。他们既这样常在他的眼目之下，又蒙他恩惠的眷顾，便一无所惧；换言之，他们是安全的。这便是义人针对 Psalm 11:1 那叫他“逃奔”避祸的建议所作的答辩。论点是：神必作他的护卫者，他可以安然倚靠神的保护。恶人样样都该惧怕；义人则一无所有可惧。前者永不安全；后者永远安稳。义人必蒙搭救脱离一切患难；恶人的结局只能是灭亡。
英文原文
For the righteous Lord loveth righteousness - This would be more correctly rendered, "For Jehovah is righteous; he loves righteousness." The idea is, that God is himself righteous, and, consequently, he loves those who are righteous. He may be confided in, therefore, by the righteous as their friend, and being under his protection they have nothing to fear.
His countenance doth behold the upright - The word rendered "countenance" is, in the Hebrew, in the plural number; literally," his faces." It is not easy to account for this use of the plural, though it is common in the Scriptures. There may be an allusion to the fact that man seems to have two faces - one on the right side, and one on the left, two eyes, two cheeks, two nostrils, etc., as if made up of two persons. Applied to God, it has no other signification than it has when applied to man; nor should we seek to find anything mystical in the fact that the plural form is used. The term here, like the eyelids in Psalm 11:6, is equivalent to eyes, since the most remarkable feature of the countenance is the eyes; and the idea is, that God looks upon the upright; that is, he sees their dangers amid their wants; he looks upon them with favor and affection. Being thus constantly under his eye, and being objects of his favorable regard, they can have nothing to fear; or, in other words, they are safe. This, then, is the argument of the righteous man, in reply to the suggestion Psalm 11:1 that he should "flee" from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the righteous, nothing. The one is never safe; the other, always. The one will be delivered out of all his troubles; the end of the other can be only ruin.
第一节 "本诗的作者"。 本诗在标题中、也在它于诗篇中所处的位置上，都归于大卫。诗中没有任何使人怀疑这一点的内容，而且它的结构与其通常归于大卫名下的诸篇十分吻合，足使其作者归属不成疑问。
第二节 "写作的场合"。 关于此点，标题和诗本身都没有任何暗示。它没有特别指涉大卫生平的任何事件，尽管其中有些意念或形象，显然是因回想扫罗的逼迫或押沙龙的叛乱中所发生的事而起的。人们确实曾把大卫一生中不同的场合提为本诗写作的缘由。维尼玛（Venema）认为它写于大卫在西弗旷野之时——那时他被那旷野的居民出卖，被扫罗追捕，他的朋友开始劝他逃往安全之地（1 Samuel 23:14-23）。维尼玛认为，这给了他机会表达那贯穿全诗的主要意念：当我们的事务看来无望之时，我们不当绝望，仍要信靠神。另有人认为本诗写于他在亚杜兰洞的时候（1 Samuel 22），当时他因扫罗的逼迫而性命危殆。一个更可信的意见出自阿米劳德（Amyraldus），他认为本诗写于大卫在扫罗宫中之时，那时可能有人劝他离开宫廷——一个危险之地——逃往安全之处。但本诗究竟写于这些场合中的哪一个（倘若真是其中之一的话），无法确定。诗本身所显明的一切只是：那时作者正处于危险之中，他的一些朋友劝他逃走避难（Psalm 11:1）。大卫非但没有这样做，反而决意留在原地，信靠神，相信祂必介入拯救他。
第三节 "本诗的内容"。 本诗可恰当地视为分为两部分：
一、一些胆怯惧怕的朋友，鉴于作者所处的危险，劝他逃走、以逃亡寻求安全的忠告（Psalm 11:1-3）。他们劝他像鸟飞往山去；就是趁他还能逃的时候逃往安全之地，因为他似乎已被仇敌围困。他们用来加强这忠告的论据，看来即见于 Psalm 11:2-3，乃是：
（a）恶人已作好毁灭他的准备，因为他们的弓箭已经齐备（Psalm 11:2）；以及
（b）事务的境况如同根基已遭毁坏，再无可站之地；以他现今的处境，他一切的盼望都必被扫除（Psalm 11:3）。
在这些境况之下，照他们的想法，他一切得安全的指望都在于逃走。
二、本诗作者对这事所持的看法，作为对这忠告的回答（Psalm 11:4-7）。他对神有不动摇的信靠；他不绝望；他相信神必保护他；他相信神容许这事的目的，是要试验义人，并相信祂必在适当的时候出来，将网罗、烈火与硫磺降在恶人身上。这样显出的心态，是试炼境况中的坚定，是当事物看来最逆之时对神稳定的信靠，是确信神必在适当的时候拯救那些信靠祂的人。这是对胆怯者之忠告所显的坚定；是当惧怕和不信之人绝望之时，对神不动摇之信靠的言语。
关于标题的意思，参见 Psalm 5:1-12 的注释。